Research Faculty of Media and Communication

This paper examines how Islamic revival has progressed in China since economic reform by focusing on the activities of an urban Hui Muslim Internet community in Yunnan province. Since the late 1970s, there have been two clear tendencies in Hui society. One is the rise in secularization amongst many Hui Muslims through social change; for example the dissolution of traditional Hui communities and intensified interaction between Hui and Han Chinese in daily life. Another is Islamization amongst certain Hui, brought about through a relaxation of religious policies. These contrasting trends mean that many Hui people do not share a sense of religiosity. Seemingly, they lack a point of contact. However, the Hui Muslim Internet community connects them through diverse activities and intents, from meeting prospective marriage partners to the doctrinal development of Islam. Additionally, Hui Muslims associated via the Web engage in Islamic revival movements such as establishing Waqf (Muslim en...

• Dr Kyungjae Jang, contents tourism project researcher, Hokkaido University. • JSPS grant (Kiban A, 20-50 million yen category), International Comparative Research on the Spreading and Reception of Culture through Contents Tourism', grant number 26243007 In this short introduction to our panel, I am going to define some key terms that join together the four presentations that follow. But first, a brief introduction to who we are. We are all members of a research group funded by a major JSPS grant exploring the phenomenon of contents tourism. I am Philip Seaton, and I am the project co-leader along with Takayoshi Yamamura. We are both at Hokkaido University. Akiko Sugawa-Shimada is at Yokohama National University, and Kyungjae Jang is our project researcher. Contents • Contents: the creative elements of popular cultural forms including narratives, characters, locations, soundtracks and so on. • 1990s: The term "contents" emerges alongside the takeoff in"contents multiuse". • 2004: Tourism stimulated by the Korean drama Winter Sonata generates much attention. • 2005: The Japanese government encourages the use of contents for tourism promotion. The area of contents tourism is very new. The term , from the English, has only really existed since the 1990s in its present usage. The key development in pop culture at this stage was the accelerating multi-use of story lines and characters in various cultural forms. The phenomenon of novels being made into films is very old, but in the 1990s, the marketing of a set of contents in various forms almost simultaneously really took off. So, a particular story would be a manga, a computer game, an anime series, and a live-action film all in quick succession. Fans of these works would often visit related sites. In 2004, the large numbers of Japanese tourists who went to Korea having seen the Korean drama Winter Sonata caught the Japanese government's attention, and in 2005 the idea of using contents as a means of tourism promotion first entered government documents.

Defeat in the Second World War acted as a kind of memory resetting device in Japan as militarism gave way to narratives of peace and 'not repeating the mistakes of the past'. However, some places in Japan still preserve and pass on military heritage. This includes the four naval port cities of Kure, Yokosuka, Sasebo, and Maizuru, which were involved in postwar geopolitics in the Asia-Pacific region, and in particular, played a military role during the Korean War. These naval cities generate a contradiction within their postwar memories: on the one hand, they express the Japanese mantra of peace (disconnection with the wartime past), but as active naval cities today they host military forces with the capability to threaten peace (Uesugi 2012; 2014). Meanwhile, in East Asia since the 2010s, particularly in the worlds of manga, anime, and games, there has been a boom in popular culture contents featuring weapons (see also Chapter 8), and particularly Second World War weapons. Girls und Panzer (2012), for example, has high school girls racing Second World War tanks around Ōarai town in Ibaraki prefecture. This triggered both significant contents tourism and controversy due to the collaboration of the Japan Self-Defense Force in some fan events (Yamamura 2019: 13-15). Other contents feature anthropomorphisms of weaponry, particularly weapons personified as shōjo (young girls-see Sugawa 2019: 56). Recent examples include the game Kantai Collection (2013), featuring anthropomorphisms of Imperial Japanese Navy ships called kanmusu ('ship girls'), and Shooting Girl (2015), a similar game to Kantai Collection but with anthropomorphisms of guns. In such narrative worlds, fans tend to be attracted to the characters rather than a specific storyline or world view, a phenomenon that Azuma Hiroki (2001) called 'animalization' and 'database consumption'. Fans, local people, and the Japan Self-Defense Force (SDF) consume or utilize these contents in different ways and for varying motives, but all activities connect back to war memories. Fans visit places that appear in

At the end of 2016, Taiwan witnessed a string of massive protest demonstrations held by both ends of the ideological debate on marriage equality. These public demonstrations can be seen as linguistic landscapes where the mass employment of signs, banners, flags, and other genres of protest signs discursively construct a highly visible socio-political space for public conversation around marriage equality. This study looks specifically at the protest signs from the 10 December pro-marriage equality demonstration in Taipei and applies critical discourse analysis to examine what identities and ideological positions are represented in the linguistic landscape. I argue that the protest signs construct a linguistic landscape that strongly emphasizes sameness with heterosexuals as a key characteristic of LGBTQ individuals, thereby depicting equality as taking part in the social practices and gender roles of heterosexual relationships and excluding a cross-section of the LGBTQ community who do not support the assimilationist ideology underlying marriage equality.

Translingual practices have been observed in English as a foreign language (EFL) instruction in Taiwan even though monolingual orientations are still highly prevalent in Taiwanese EFL education. This paper reports on a study focusing on an annual play performed by the graduating class of a university English department in Taiwan. Despite the long-standing expectation that the play should be English-only, these students deviated from the precedent by incorporating Mandarin Chinese in the play. Through a case study informed by ethnographic perspectives, I analyzed the students’ script, script notes, and rehearsals for translingual practices and interviewed the scriptwriters and faculty supervisors for their perceptions of the play. The findings show that students’ enacted translingual practices through bilingual and multimodal resources to most appropriately achieve the performative and communicative goals for each situated context. Furthermore, students invent ways of justifying the decision to include Chinese and creating a “translanguaging space” through the performance. I conclude the paper with pedagogical implications about the rich potential for the use of plays in EFL instruction.

Where does our sense of professional legitimacy as transnational TESOL practitioners come from? This question can be sensitive and contentious because for language teachers, it too often deals with not only our skills and competencies in teaching but also an embodied sense of who we are: our “native-ness”, accent(s), age, gender, race, and sexual orientation. In this chapter, I explore my experiences as a transnational Taiwanese American TESOL instructor who has lived and worked in both the United States and Taiwan and identifies with both cultures and spaces. In particular, I focus on my experiences in the past six years of teaching English in Taiwan when colleagues, friends, and even strangers have, sometimes randomly, come up to me for advice on learning English. Often, I was caught off-guard by the unassuming complexity of the questions and didn’t have satisfactory answers, leaving me feeling like an imposter and questioning my own professional legitimacy. Moreover, their confrontations left me dumbfounded, wondering “Why are they asking me this question?” and “Am I supposed to know the answers?” In this chapter, I use autoethnodrama (Moriarty, 2014) to present dramatized adaptations of such interactions collected from personal online chatroom records and journal entries. In my analysis, I reflect on the role my embodied transnational identity (as a Taiwanese American TESOL instructor in Taiwan) has played in how people in Taiwan perceive me as a English teacher, particularly focusing on my encounters with seemingly innocuous questions about English language learning – questions that initially left me feeling like an imposter but later have motivated me to find the answers and re-establish my own transnational professional identity.

Needs for protecting cultural manifestations marked as ‘heritage’ are often claimed when they are at the risk of destruction or when they are being destructed. Considering destruction as opposed to protection, groups concerned with heritage, such as the state agencies, archaeologists, and the locals, tend to emphasise the value of heritage. Focusing on the case of the Roman mosaics discovered in Zeugma, southeast Turkey, this paper explores the ways in which the destruction of heritage is perceived and understood, and what aspect of destruction is emphasised to claim its significance for heritage. Analysing in what way destruction of the Zeugma mosaics is problematised, this paper also considers the political aspects of presenting the destruction of heritage, in particular, in campaigns for heritage preservation. Through this, the paper examines how stories of destruction work to produce and enhance the distinction between protection and destruction, and suggests how the fragmentary or ruined state of heritage objects can be alluring.

Keywords: heritage value; destruction; museum exhibition; Turkey

This paper explores what makes a pa rticu]ar way of handling cultural objects ['appropriate," by focusing,on the claims against the charge of unauthorised excavation and export ef objects from Turkey for the international art market. It examines how the illegal trade in archaeological objects from Turkey is problematised by looking at ideas and concepts-such as those of protection, [egalitM illegafiity and place of origin-as mobilised bydifferent groups in and eutside Turkey to support their claims against such transactions. In particular, by demonstratlng how these ditrerent group$ articulate the slgnificance ef protecting cultural heritage, the paper reveals that the moralised language of protection works as a boundary concept to differentiate these elaims for handling such objects. '

This paper explores how archaeology changes the relationship between different interest groups and the material remains of the past, in the context of archaeological excavation and tourism development. This paper uses the case of Patara, a small resort village in southern Turkey, to examine the role of historical sites marked as "heritage" in the context of archaeological excavation and tourism development. In particular, it focuses on how the relationships among locals, archaeologists, tourists, and the remains of the ancient city of Patara have been changed through the progress of archaeological excavations and the ensuing heritage management. In analyzing the process of archaeological excavation and tourism development in Patara, this paper also suggests that the excavated archaeological site of Patara itself works in changing the relationships among various groups with vested interests in the site.

Este texto investiga a maneira como a arqueologia modifica as relações entre vários grupos de interesses e vestígios do passado no contexto de escavações arqueológicas e de desenvolvimento turístico. Para isso, ele estuda o caso de Patara, pequena aldeia resort no Sul da Turquia, para entender o papel de sítios históricos qualificados como “patrimônio” no contexto de escavações arqueológicas e de desenvolvimento turístico. Mais especificamente, este texto investiga como as relações entre os atores locais, os arqueólogos, os turistas e os vestígios da antiga cidade de Patara progressivamente mudaram enquanto se foram realizando as escavações arqueológicas e, em seguida, a gestão do patrimônio. Por meio da análise do processo de escavações e do desenvolvimento turístico em Patara, sugere-se que o sítio escavado mesmo é um ator das transformações das relações entre os diferentes grupos que se interessaram pelo sitio.

This paper explores how archaeology changes the relationship between different interest groups and the material remains of the past, in the context of archaeological excavation and tourism development. This paper uses the case of Patara, a small resort village in southern Turkey, to examine the role of historical sites marked as "heritage" in the context of archaeological excavation and tourism development. In particular, it focuses on how the relationships among locals, archaeologists, tourists, and the remains of the ancient city of Patara have been changed through the progress of archaeological excavations and the ensuing heritage management. In analyzing the process of archaeological excavation and tourism development in Patara, this paper also suggests that the excavated archaeological site of Patara itself works in changing the relationships among various groups with vested interests in the site.